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65-569: The language is referred to as Yotvingian, Jatvingian or Sudovian. Those names are derived from the southern- and northernmost tribes living in the area. When the Germans learnt the name "Sudovian" from the Prussians, they got to know the name of the northernmost tribe only, while Poles in the south met a tribe calling itself Yatvingian. Both Germans and Poles generalized the terms for all the Baltic inhabitants of

130-496: A Prussian banner with Perkūns on it. The god is represented as an angry middle aged man with a twisted black beard, topped with a flame. It stands between young Patrimpas and old Patulas. Perkūns maintains the same central position in the description of the sacred oak in Romowe sanctuary. In front of the oak, the eternal fire (symbol of Perkūns) was burned. Special priests served at the sanctuary. Old Prussians would try to appeal to

195-413: A -stems, i -stems, u -stems), of which only the first agreed with the noun in gender. There was a comparative and a superlative form. When it comes to verbal morphology present, future and past tense are attested, as well as optative forms (used with imperative or permissive forms of verbs), infinitive, and four participles (active/passive present/past). The orthography varies depending on

260-622: A book of Catholic prayers from an old man from Novy Dvor village in the depths of Białowieża Forest , which held a small manuscript titled " Pagan Dialects from Narew  [ lt ; be-tarask ] " ( Pogańskie gwary z Narewu ). It was written partly in Polish , and partly in an unspecified, "pagan" language. However, Zinov's parents threw away the book. But, before the manuscript was destroyed, Zinov had made notes of it which he sent to Vilnius University in 1983. Even though Zinov's notes were riddled with errors, it has been proven beyond doubt that

325-589: A dual identifiable in the existent corpus. There is no consensus on the number of cases that Old Prussian had, and at least four can be determined with certainty: nominative, genitive, accusative and dative, with different suffixes . Most scholars agree, that there are traces of a vocative case , such as in the phrase O Deiwe Rikijs 'O God the Lord', reflecting the inherited PIE vocative ending * -e , differing from nominative forms in o-stem nouns only. Some scholars find instrumental forms, while

390-451: A few borrowings from Germanic , including from Gothic (e.g., Old Prussian ylo 'awl' as with Lithuanian ýla , Latvian īlens ) and from Scandinavian languages . The Low German language spoken in Prussia (or West Prussia and East Prussia ), called Low Prussian (cf. High Prussian , High German ), preserved a number of Baltic Prussian words, such as Kurp , from

455-557: A fiery chariot through the skies with swift horses, or riding a fiery horse. In songs about a "heavenly wedding" Saulė (the Sun) cheats on Perkūnas with Mėnulis (the Moon); Perkūnas splits Mėnulis in half with a sword. According to another, more popular, version, Mėnulis cheats on the Sun with Aušrinė (the morning star) just after the wedding, and Perkūnas punishes it. However, it does not learn and repeats

520-792: A good little comrade if you want to drink (but) do not want to give a penny! This jocular inscription was most probably made by a Prussian student studying in Prague ( Charles University ); found by Stephen McCluskey (1974) in manuscript MS F.V.2 (book of physics Questiones super Meteororum by Nicholas Oresme ), fol. 63r, stored in the Basel University library. The longest texts preserved in Old Prussian are three Catechisms printed in Königsberg in 1545, 1545, and 1561 respectively. The first two consist of only six pages of text in Old Prussian –

585-580: A historian of the Teutonic Knights , encompasses 100 words (in strongly varying versions). He also recorded an expression: sta nossen rickie, nossen rickie ('This (is) our lord, our lord'). The vocabulary is part of the Preussische Chronik written c.  1517–1526 . The second one is the so-called Elbing Vocabulary, which consists of 802 thematically sorted words and their German equivalents. Peter Holcwesscher from Marienburg copied

650-460: A manuscript of the Logica Parva by Paul of Venice . Perk%C5%ABnas Perkūnas ( Lithuanian : Perkūnas , Latvian : Pērkons , Old Prussian : Perkūns , Perkunos , Yotvingian : Parkuns , Latgalian : Pārkiuņs ) was the common Baltic god of thunder , and the second most important deity in the Baltic pantheon after Dievas . In both Lithuanian and Latvian mythology , he

715-566: A name of Ukko , is considered a loan from Baltic. Another connection is that of terpikeraunos , an epithet of Zeus meaning " who enjoys lightning ". Most information about Perkūnas comes from folklore songs, legends, and fairy tales. Because most of them were collected rather late in the 19th century, they represent only some fragments of the whole mythology. Lithuanian Perkūnas has many alternative onomatopoeic names, like Dundulis, Dindutis, Dūdų senis, Tarškulis, Tarškutis, Blizgulis, etc. The earliest attestation of Perkūnas seems to be in

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780-738: A phonological merger of dentialveolar and postalveolar sibilants in many Polish dialects – states that it originated as a feature of Polonized Old Prussians in Masuria (see Masurian dialects ) and spread from there. In addition to Prussia proper, the original territory of the Old Prussians may have included eastern parts of Pomerelia (some parts of the region east of the Vistula River ). The language may also have been spoken much further east and south in what became Polesia and part of Podlasie , before conquests by Rus and Poles starting in

845-575: A scientific project and a humanitarian gesture. Some enthusiasts thereafter began to revive the language based on their reconstruction. Most current speakers live in Germany, Poland, Lithuania and Kaliningrad (Russia). Additionally, a few children are native in Revived Prussian. Today, there are websites, online dictionaries, learning apps and games for Revived Prussian, and one children's book – Antoine de Saint-Exupéry 's The Little Prince –

910-1131: Is " Kails naussen gnigethe. " form the Sudovian Book), accusative, genitive, dative and locative, and a complex morphology with a variety of moods . It was a frontier dialect of Old Baltic, which preserved many archaic features which had been lost in the Middle Baltic group. The Constit. Synod. Evangel. of 1530 contains the following list of deities who were still worshipped by the Sudavians in Samland: " Occopirmus, Sualxtix, Ausschauts, Autrympus, Potrympus , Bardoayts, Piluuytis, Parcunas , Pecols ,...". Toponyms from north-eastern Poland, north-western Belarus, and Lithuania also preserve words. The Yotvingian territories were later overrun and populated by Slavs around present-day Białystok and Suwałki in north-eastern Poland and nearby Hrodna (formerly Grodno) in Belarus . Some elements of Baltic speech are still retained in

975-403: Is a mythologized image of a chariot of Didieji Grįžulo Ratai ("Grand Wheels of Grįžulas" ( Ursa Major ). It agrees with Samogitian representations, in which Perkūnas is a horseman on a fiery horse. On his heavenly chariot Perkūnas appears in the shape of a gray-haired old man with a big beard of many colors, in white and black clothes, holding a goat on a cord in one hand and a horn or an axe in

1040-566: Is a thunder-storm; it not only clears the ground of evil spirits, but returns the stolen cattle or weapons. Perkūnas is also connected to Thursday. Thursday is the day of the Thunderer in many traditions: compare Polabian Peräune-dǻn ("day of Perun"), Lithuanian Perkūno diena . Perkūnas is associated with the Roman god Jupiter in early sources. Thursday is a day of thunder-storms and rains, and also of weddings. Simon Grunau (around 1520) describes

1105-687: Is an extinct West Baltic language belonging to the Baltic branch of the Indo-European languages , which was once spoken by the Old Prussians , the Baltic peoples of the Prussian region . The language is called Old Prussian to avoid confusion with the German dialects of Low Prussian and High Prussian and with the adjective Prussian as it relates to the later German state. Old Prussian began to be written down in

1170-543: Is based on the phonological analysis by Schmalstieg: Schmalstieg proposes three native diphthongs: With other remains being merely word lists, the grammar of Old Prussian is reconstructed chiefly on the basis of the three Catechisms. Old Prussian preserved the Proto-Baltic neuter. Therefore, it had three genders (masculine, feminine, neuter). Most scholars agree that there are two numbers, singular and plural, in Old Prussian, while some consider remnants of

1235-419: Is documented as the god of sky, thunder, lightning , storms, rain, fire, war, law, order, fertility, mountains, and oak trees. The name continues PIE * Perk unos , cognate to * perk us , a word for "oak", " fir " or "wooded mountain". The Proto-Baltic name * Perkūnas can be reconstructed with certainty. Slavic Perun is a related god, but not an etymologically precise match. Finnish Perkele ,

1300-516: Is mainly a word-for-word translation, and Will phonetically recorded Megott's oral translation. Because of this, the Enchiridion exhibits many irregularities, such as the lack of case agreement in phrases involving an article and a noun , which followed word-for-word German originals as opposed to native Old Prussian syntax. The "Trace of Crete" is a short poem added by a Baltic writer in Chania to

1365-460: Is mentioned in connection with a ritual involving a goat. In Christian compositions, Perkūnas is a malicious spirit, a demon, as in the Chronicle of John Malalas or in the 15th century writings of Polish chronicler Jan Długosz . Perkūnas is the god of lightning and thunder and storms. In a triad of gods Perkūnas symbolizes the creative forces (including vegetative ), courage, success, the top of

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1430-579: Is more often found in Pomesianan than in Sambian. Others argue that the Catechisms are written in a Yatvingized Prussian. The differences noted above could therefore be explained as being features of a different West Baltic language Yatvingian/Sudovian . The Prussian language is described to have the following consonants: There is said to have existed palatalization (i.e. [tʲ] , [dʲ] ) among nearly all of

1495-663: Is printed in the Catechism, and they express themselves well and understand every word". In addition to similarities in the scarce material in the Western Baltic languages, this leads most linguists to the conclusion, that Sudovian belongs to the Western Baltic branch. Sudovian along with Old Prussian was later influenced by Gothic , while most of the East Baltic languages had more contact with Finnic languages. Sudovia and neighboring Galindia were two Baltic tribes or nations mentioned by

1560-414: Is sometimes considered the antithesis of Perkūnas and is the god of the underworld and death. Christianity considers "Velnias" akin to their "devil", though this is not in line with ancient beliefs. Perkūnas pursues his opponent, Velns, for picaroon or theft of fertility and cattle. Velnias hides in trees, under stones, or turns into various animals: a black cat, dog, pig, goat, lamb, pike, cow (compare to

1625-458: The Latin alphabet in about the 13th century, and a small amount of literature in the language survives. In modern times, there has been a revival movement of Old Prussian, and there are families which use Old Prussian as their first language. Old Prussian is an Indo-European language belonging to the Baltic branch. It is considered to be a Western Baltic language. Old Prussian was closely related to

1690-593: The Protestant Reformation and thereafter. Old Prussian ceased to be spoken probably around the beginning of the 18th century, because many of its remaining speakers died in the famines and the bubonic plague outbreak which harrowed the East Prussian countryside and towns from 1709 until 1711. In the 1980s, linguists Vladimir Toporov and Vytautas Mažiulis started reconstructing the Prussian language as

1755-598: The Sudovian Book in the middle of the 16th century. Palmaitis regards them as Sudovian proper. In addition to the texts listed beneath, there are several colophons written by Prussian scriptors who worked in Prague and in the court of Lithuanian duke Butautas Kęstutaitis . The so-called Basel Epigram is the oldest written Prussian sentence (1369). It reads: Kayle rekyse thoneaw labonache thewelyse Eg koyte poyte nykoyte pênega doyte Cheers, Sir! You are no longer

1820-497: The adultery and is punished again every month. Other explanations say it is why the Sun shines during the day and the Moon at night. Though divorced, both want to see their daughter Žemyna (the Earth). In other songs Perkūnas, on the way to the wedding of Aušra (dawn; the daughter of the Sun), strikes a golden oak. The oak is a tree of the thunder god in the Baltic mythology . References to

1885-595: The "oak of Perkūnas" (in Lithuanian, Perkūno ąžuolas ; in Latvian, Pērkona ozols ) exist in a source dated to the first half of the 19th century. Other myths say that Perkūnas and one Laumė or Vaiva (rainbow) were supposed to get married on Thursday, but the bride was kidnapped by Velnias (the devil) and Perkūnas has hunted Velnias ever since. Some myths mention four sons of Perkūnas ( Latvian : Perkona dēli ; Lithuanian : Perkūno sūnūs ), who, apparently, are connected with

1950-578: The 10th century and the German colonisation of the area starting in the 12th century. With the conquest of the Old Prussian territory by the Teutonic Knights in the 13th century, and the subsequent influx of Polish, Lithuanian and especially German speakers, Old Prussian experienced a 400-year-long decline as an "oppressed language of an oppressed population". Groups of people from Germany, Poland , Lithuania , Scotland , England , and Austria (see Salzburg Protestants ) found refuge in Prussia during

2015-437: The 1966 alternate history novel The Gate of Time by Philip José Farmer - located physically on the site of present day Germany, but dominated by Lithuanians rather than Germans - is called Perkunisha, named after Perkūnas. Two other alternate history timelines feature a Perkūnas-worshipping Lithuania surviving into the 20th Century, out of diametrically opposing points of divergence . In Poul Anderson 's Delenda Est ,

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2080-457: The Belarus and Ukraine territory, owing to the sparse indigenous populations and resettlements of refugees from Lithuania. The dialect of Zietela ( Belarusian : Дзятлава , Russian : Дятлово , Yiddish : Zietil , Polish : Zdzięcioł ) was of particular interest. Kazlauskas suggested that the word mėnas ("month") (dative singular mënui ) encountered in dialects (Zietela, Lazdijai ) and in

2145-488: The Catechisms display systematical differences in phonology, vocabulary and grammar. Some scholars postulate that this is due to them being recordings of different dialects: Pomesanian and Sambian. Phonetical distinctions are: Pom. ē is Samb. ī ( sweta- : swīta- 'world'); Pom. ō , Samb. ū after a labial ( mōthe [mōte] : mūti 'mother') or Pom. ō , Samb. ā ( tōwis : tāws 'father'; brōte : brāti 'brother'), which influences

2210-462: The Greek geographer Ptolemy in the 2nd century AD as Galíndai and Soudinoí ( Γαλίνδαι , Σουδινοί ). Peter of Dusburg , in his 14th-century Chronicon terrae Prussiae , refers to Sudovia and to its inhabitants as Sudovites , listing them as one of the Prussian tribes. He attests, that between 1,500 and 1,600 Sudavians were forcefully relocated to Sambia in the late 13th century. After

2275-406: The Latvian dainas , the functions of Pērkons and Dievs can occasionally merge: Pērkons is called Pērkona tēvs ('Father or God of Thunder') or Dieviņš , a diminutive form of Dievs . Perkūnas is pictured as middle-aged, armed with an axe and arrows, riding a two-wheeled chariot harnessed with goats , like Thor or Celtic Taranis . In other accounts, the thunder god is described as driving

2340-543: The Latvian representations of jods a creature with the cow hoofs) or a person. Perkūnas pursues an opponent in the sky on a chariot, made from stone and fire (Lithuanian ugnies ratai ). Sometimes the chariot is made from red iron. It is harnessed by a pair (less often four or three) of red and white (or black and white) horses (sometimes goats). Compare the Lithuanian deity of horses and chariots Ratainyčia (Ratainicza mentioned in Lasick's works; from Lithuanian ratai - "wheel"). It

2405-525: The Old Prussian kurpe , for shoe in contrast to common Low German : Schoh (Standard German Schuh ), as did the High Prussian Oberland subdialect . Until the 1938 changing of place names in East Prussia , Old Prussian river- and place-names, such as Tawe and Tawellningken , could still be found. One of the hypotheses regarding the origin of mazurzenie –

2470-539: The Old Prussian language, but they used the term gentaras for amber, not the Sambian (Old Prussian) term. From him we learn that the Sudovians lived secluded from the Sambians, that they married within their own tribe, and did not allow intermarriage with the neighbouring Prussian population "even if begged". They stubbornly held to their own traditions, and wore finger and ear rings with bronze bells and silver belts. Nothing

2535-546: The Polish-Yotvingian Vocabulary (it is unsure, whether or not it represents Sudovian). Therefore, few can be said with certainty. The language seems to have preserved many archaic features, which have been lost in other Baltic languages. The language from the vocabulary retained the Proto-Baltic singular neuter case endings (as did Prussian), leaving the language with three genders. The language has six grammatical cases : nominative, vocative (The vocative example

2600-732: The Ruthenian translation of the Chronicle of John Malalas (1261) where it speaks about the worship of "Перкоунови рекше громоу", and in the Livonian Rhymed Chronicle (around 1290) which mentions the idol Perkūnė. In the Constitutiones Synodales (1530) Perkūnas is mentioned in a list of gods before the god of hell Pikuls and is identified with the Roman Jove (Jupiter). In the Sudovian Book Perkūnas (Parkuns)

2665-463: The adage, however, has been argued to be genuinely West Baltic, only an otherwise unattested dialect ): Additionally, there is one manuscript fragment of the first words of the Pater Noster in Prussian, from the beginning of the 15th century: Towe Nüsze kås esse andangonsün swyntins Vytautas Mažiulis lists another few fragmentary texts recorded in several versions by Hieronymus Maletius in

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2730-558: The alternate Lithuania arose in a history where Carthage defeated and destroyed Rome and there was no Roman Empire . Conversely, in Harry Turtledove 's Gunpowder Empire , the Roman Empire survived into the 20th Century and beyond, and "Lietuva" emerged as a rival empire to its north. The Lithuanian folk music group Kūlgrinda released a 2003 album titled Perkūno Giesmės , meaning "Hymns of Perkūnas". Saule, Pērkons, Daugava

2795-482: The area. The territory they lived in is referred to as Sudovia [Sunderland], Jotva [Jettwen], Dainavia, or Pollexia. Sudovian was an Indo-European language belonging to the Baltic branch. There are several proposals for the classification of the Sudovian language within the Baltic phylum. Historical sources state that Sudovian was very similar to and mutually intelligible with the archaic Old Prussian language , e.g. in

2860-420: The author. As the authors of many sources were themselves not proficient in Old Prussian, they wrote the words as they heard them using the orthographical conventions of their mother tongue. For example, the use of ⟨s⟩ for both /s/ and /z/ is based on German orthography. Additionally, the writers misunderstood some phonemes and, when copying manuscripts, they added further mistakes. There

2925-406: The clouds. Pērkons' family included sons that symbolized various aspects of thunderstorms (such as thunder, lightning , lightning strikes) and daughters that symbolized various kinds of rain. Pērkons appeared on a golden horse , wielding a sword , iron club , golden whip and a knife . Ancient Latvians wore tiny axes on their clothing in his honor. Perkunas is occasionally mentioned in

2990-408: The consonant sounds except for /j/ , and possibly for /ʃ/ and /ʒ/ . Whether or not the palatalization was phonemic remains unclear. Apart from the palatalizations Proto-Baltic consonants were almost completely preserved. The only changes postulated are turning Proto-Baltic /ʃ, ʒ/ into Prussian /s, z/ and subsequently changing Proto-Baltic /sj/ into /ʃ/ . The following description

3055-460: The district was conquered by the Teutonic Knights , the language died out and its speakers were gradually absorbed by German, Lithuanian and Slavic populations. John Poliander wrote in 1535 about the Sudovians living near Königsberg, Prussia, that 32 villages used Sudini speech in a 6–7 mile stretch of land of the Samland Corner that bears the name of Sudavia. They spoke a language similar to

3120-430: The earth into the sky. Perkūnas has stones in the sky (which rumble during storms) - the motive connected to Indo-European mythology . Perkūnas dwells on high hills or mountains: compare Lithuanian toponymy of Perkūnkalnis, "mountain of Perkūnas", or Griausmo kalnas, "mountain of rumble." In most myths, however, Perkūnas's wife is Žemyna . An important function of Perkūnas is to fight Velnias (in Latvian, Velns ). He

3185-412: The four seasons or with the four directions of the world (east, west, south and north). Sometimes there are seven or nine Perkūnai referred to as brothers. It is said in Lithuanian "Perkūnų yra daug" ("there are many thunders"). In some myths Perkūnas expels his wife (and in some cases his children too) and remains in the sky by himself. Some myths offer a very different story: Dievas lifts Perkūnas from

3250-554: The god by prayers. Perkunatete was the mother of Perkūns. Pērkons was strongly associated with Dievs , though the two were clearly different. The people sacrificed black calves , goats, and roosters to Pērkons, especially during droughts . The surrounding peoples came to these sacrifices to eat and drink together, after pouring beer onto the ground or into the fire for him. The Latvians also sacrificed cooked food before meals to Pērkons, in order to prevent thunderstorms , during which honeycombs were placed into fires to disperse

3315-473: The introduction to the first Old Prussian Catechism (printed in Königsberg – 1545 – the first Baltic language book): Die Sudawen aber wiewol ihre rede etwas nyderiger wissen sich doch inn diese preüßnische sprach : wie sie alhie im Catechismo gedruckt ist auch wol zuschicken und vernemen alle wort. – "But the Sudovians, although their speech is somewhat lower, understand this Prussian language, as it

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3380-577: The manuscript around 1400; the original dates from the beginning of the 14th or the end of the 13th century. It was found in 1825 by Fr Neumann among other manuscripts acquired by him from the heritage of the Elbing merchant A. Grübnau; it was thus dubbed the Codex Neumannianus . There are separate words found in various historical documents. The following fragments are commonly thought of as Prussian, but are probably actually Lithuanian (at least

3445-410: The mid-16th century by Hieronymus Maletius. Most scholars view these texts as representing Old Prussian, while Norbertas Vėlius regards them as genuine Sudovian. Until the 1970s, Yotvingian was chiefly known from toponyms and medieval Russian sources. But in 1978, a monument with Yotvingian writing was discovered by accident. In Belarus , a young man named Viačasłaŭ Zinaŭ, an amateur collector, bought

3510-528: The nominative suffixes of feminine ā-stems ( crauyō [kraujō] : krawia 'blood'). The nominative suffixes of the masculine o-stems are weakened to -is in Pomesanian; in Sambian they are syncopated ( deywis : deiws 'god'). Vocabulary differences encompass Pom. smoy [zmoy] (cf. Lith. žmuo) , Samb. wijrs 'man'; Pom. wayklis , Samb. soūns 'son' and Pom. samien , Samb. laucks [lauks] 'field'. The neuter gender

3575-458: The notes are indeed a copy of an authentic Yotvingian text. According to the first person who analyzed the manuscript, Zigmas Zinkevičius , this short Yotvingian–Polish dictionary (of just 215 words), "Pagan Dialects from Narew", appears to have been written by a Catholic priest in order to preach to locals in their mother tongue. Concerning the language, Zinkevičius put forth three possible versions: Old Prussian language Old Prussian

3640-592: The novels of Harry Turtledove . He provides an important macguffin in The Case of the Toxic Spell Dump (1993) and is the patron god of one of the armies in Gunpowder Empire (2003). Günter Grass , in his second novel Dog Years (1963), alludes to Perkūnas ("Perkunos") as a symbol of the dark human energies unleashed by the rise of Nazism in Germany in the 1930s. The fictional parallel to Nazi Germany in

3705-831: The other extinct West Baltic languages , namely Sudovian , West Galindian and possibly Skalvian and Old Curonian . Other linguists consider Western Galindian and Skalvian to be Prussian dialects. It is related to the East Baltic languages such as Lithuanian and Latvian , and more distantly related to Slavic . Compare the words for 'land': Old Prussian semmē [zemē], Latvian : zeme , Lithuanian : žemė , Russian: земля́ , ( zemljá ) and Polish : ziemia . Old Prussian had loanwords from Slavic languages (e.g., Old Prussian curtis [kurtis] 'hound', like Lithuanian kùrtas and Latvian kur̃ts , cognate with Slavic (compare Ukrainian : хорт , khort ; Polish : chart ; Czech : chrt )), as well as

3770-462: The other. Perkūnas possesses many weapons. They include an axe or sledgehammer, stones, a sword, lightning bolts, a bow and arrows, a club, and an iron or fiery knife. Perkūnas is the creator of the weapons ( Akmeninis kalvis , "the stone smith") or he is helped by the heavenly smith Televelis (Kalvelis). An opponent of Perkūnas hides itself in the hollow of a tree or a stone (attributes of Perkūnas). The culmination of Perkūnas' hunt for his opponent

3835-414: The second one being a correction of the first. The third catechism, or Enchiridion , consists of 132 pages of text, and is a translation of Luther's Small Catechism by a German cleric called Abel Will, with his Prussian assistant Paul Megott. Will himself knew little or no Old Prussian, and his Prussian interpreter was probably illiterate, but according to Will spoke Old Prussian quite well. The text itself

3900-529: The traditional view is that no instrumental case existed in Old Prussian. There could be some locative forms, e.g. bītai ('in the evening'). Declensional classes were a -stems (also called o -stems), (i)ja -stems (also called (i)jo -stems), ā -stems (feminine), ē -stems (feminine), i -stems, u -stems, and consonant-stems. Some also list ī / jā -stems as a separate stem, while others include jā -stems into ā -stems and do not mention ī -stems at all. There were three adjective stems (

3965-450: The world, the sky, rain, thunder, heavenly fire (lightning) and celestial elements, while Potrimpo is involved with the seas, ground, crops, and cereals and Velnias/ Patulas , with hell , and death. As a heavenly (atmospheric) deity Perkūnas, apparently, is the assistant and executor of Dievas ‘s will. However, Perkūnas tends to surpass Dievas, deus otiosus , because he can be actually seen and has defined mythological functions. In

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4030-531: The writings of Bretkūnas is a remnant of nouns with the stem suffix -s. The dialect of Druskininkai in Lithuania, too, was influenced by the Sudovian language. There are also some Sudovian language phrases in " Warhafftige Beschreibung der Sudawen auff Samland sambt ihren Bock heyligen und Ceremonien " – True Description of the Sudovians in Samland together with their goat sanctifications and ceremonies – written in

4095-670: Was Prussian toponomy and hydronomy within the territory of (Baltic) Prussia. Georg Gerullis undertook the first basic study of these names in Die altpreußischen Ortsnamen ('The Old Prussian Place-names'), written and published with the help of Walter de Gruyter, in 1922. Another source are personal names. Further sources for Prussian words are Vernacularisms in the German dialects of East and West Prussia, as well as words of Old Curonian origin in Latvian and West-Baltic vernacularisms in Lithuanian and Belarusian. Two Prussian vocabularies are known. The older one by Simon Grunau (Simon Grunovius),

4160-464: Was imported from abroad, but everything was produced by local craftsmen. Christoph Hartknoch reported in 1684 that there were still Sudovians in Sambia. Based on onomastics, Sudovian is thought to have had the following consonants: Two diphthongs are attested: The few grammatical features proposed for the Sudovian languages are either based on supposed Sudovian substrate in other languages or based on

4225-667: Was translated into Revived Prussian by Piotr Szatkowski (Pīteris Šātkis) and published by the Prusaspirā Society in 2015. Moreover, some bands use Revived Prussian, most notably in the Kaliningrad Oblast by the bands Romowe Rikoito , Kellan and Āustras Laīwan, as well as in Lithuania by Kūlgrinda on their 2005 album Prūsų Giesmės ('Prussian Hymns'), and Latvia by Rasa Ensemble in 1988 and Valdis Muktupāvels in his 2005 oratorio "Pārcēlātājs Pontifex" featuring several parts sung in Prussian. The Elbing Vocabulary and

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